105:
paśyantī - comprehends in a indeterminate way (nirvikalpa); here, there is no distinction between the word and the reality referred to (yet it can have infinitely variated forms, like the white light, analogically - parāvāk, after passing through a prism); yet it is subject to causal conditions, it
97:
parāvāk is all pervading; beyond time and space; present in all experiences, always in equal measure; beyond the duality subject-object or question-answer{8}; full of wondrous delight of her own self{9}; pulsating(sphurati) light which is nothing else than uninterrupted I-consciousness{9}; is not
218:
the four levels of the word : pārāvak -> paśyanti -> madhyamā -> vaikharī are described as undifferentiated -> indeterminate (a germ of difference) -> a sense of separatedness (and a distinction between jñeya/object of action and kārya/action) -> expressed as
101:
paśyantī is always reflecting the essential nature of the Divine{8}; :H:-> paśyantī is the philosophical thought which attempts to reflect the
Supreme, never perfectly achieving its target, taking infinite forms and variations in the
208:
one earth day (a cycle for the planet), one breath euqual to a thousandth of a day (a cycle for the yogi) or a kalpa (a cycle for Brahmā) - they are all defined as various octaves of the day{12} -> (microcosm-macrocosm)
774:
mahāghoras - energies of delusion; taking their powers from the multitude of words - they are to be known as Śakti (which is the real nature of the mental states) and in so doing to loose their limiting powers{41}
801:
the seminal energy is identical with the one's Self; every act or sensation that brings enjoyment is intermediated by the mahāvisarga; one's lack of development of visarga brings a lack of sentience and a shallow
76:
kecharī-samatā - sameness (homogeneousness) of the power of
Consciousness to freely move about in the space of the heart; when kechari attains a level of stability and equality no matter where it moves{7}
265:
saṃghaṭṭa (union) / rudrayāmala (Divine Couple) = the united form Śiva - Śakti{15} - characterized by "stirring joy" kṣobha; source of creation; original and enduring state; life of all living beings
814:
for both man and woman, the seminal energy is the catalyst for an intense joy of orgasm, that needs to be directed into the central channel, and it will lead to the remembrance of the Self{44}
817:
if at the moment of orgasm one realizes kechari-sāmya, his consciousness is carried with the expansive energy (the seminal energy is also identical with one's Self) into the pure realm{44-45}
742:
gocarī dikcarī bhūcarī are non-distinct from kecharī which abides in anuttara{39}; they must be one otherwise there would be no connection between consciousness, the mind and the world
305:
the purpose of human life is liberation (mukti), which is not to be understood as deliverance from the categories (tattva) but rather identity with the I-consciousness of
Bhairava{19}
205:
from these three levels of the word, parā is regarded as the past{11,12} because it is the precursor of paśyantī, madhyamā and vaikharī; also in a grammatical sense of past tense
73:
kaulika-sidhi - the spontaneous power to achieve identity with the universal
Consciosness (Cit), in this very body{6}; perfect harmony of the microcosm with the macrocosm{7}
679:
emanation starts from anuttara (a), unfolds in Śakti (ha) and terminates again in Śiva (Śiva in Śakti is anusvara - non-dual - even when containing the dual manifestations)
285:Īśāna Tatpuruṣa Sadyojāta Vāmadeva Aghora are the five sources of śāstra; they represent predominantly cit śakti, ānanda śakti, icchā śakti, jñāna śakti and kriyā śakti{17}
170:
the
Supreme Consciousness(parā saṃvid), even while appearing as paśyantī and madhyamā, actually experiences Herself as the Supreme Consciousnes{9}; also called Devī
885:
the paśyanti and madhyamā aspects are related to the desire to transpose the undifferentiated knowledge and the exposition of such knowledge as word, sentence
888:
Devī is the one putting the question and
Bhairava is the one giving the answer, but both of them are roles played by the Self in the game of self-reflection
47:
visarga is yāmala - the union Śiva-Śakti{1}; sāmarasya - the perfectly unified, undifferentiated state; this state is the origin of all differentiation{2}
837:
indriyas as functioning in common people become indriya-śakti when in contact with higher consciousness and are known as karaneśvari, marīci-cakra{46}
167:
parāvāk is pervading paśyantī otherwise paśyantī would be supportless; also, without paśyantī, it would be impossible for sensations to exist{9}
759:
māyīya mala - striving to fill the perceived imperfection, one feels differentiation between oneself and the world, and between the objects{40}
851:
sāmānya is related to śānta-vīrya (peaceful state), the "a" phoneme and prakāśa; viśeṣa is related to vimarśa - rich variety of manifestation
520:
reality composed of (4) : prameya(obj) pramāṇa(knowledge) pramātā(subj) pramiti(knowledge beyond the relation subject-object, nondual)
262:
the Lord is always intent on creativity (see aham) freely bestowing the Divine Grace{14}; his always active presence in all is anuttara{15}
635:
the process of creation by expansion of ānanda in cit (cit-ānanda is perfect freedom svātantrya; delight; cause and abode of creation){34}
109:
madhyamā - there is an appearance of difference, inside the psychic apparatus{9}; this differentiation is consistent of jñāna and kriyā{9}
476:
directly accessing the
Bhairava nature, not being conditioned by gradual, step by step ascension, marked by the various force centers{21}
56:
the culmination of Śakti is in visarga; the result is ahaṃ{30}; ahaṃ is a+ha, that is abheda+bheda, and ṃ is their union (bhedābheda){30}
829:
the initiatory path in Kaula is intermediated by sexual union: "by love, one should understand the achievement pertaining to Kula"{45}
778:
mahāghoras arise from the power of words and dwell in illusion while the śaktis arise from the phonemes and subsume to nirvikalpa{41}
689:
subjective experience (qualia) is possible because the body, senses, mind etc are pervaded by the energies of the I-Consciousness{36}
232:
a-ha-m is parā in her aspect of creative energy{13}; (a is Śiva, ha is Śakti, m is nara); sṛṣṭi-bīja - the movement towards emanation
176:
continuity of the I-consciousnes - in all the seven subjects, in all objects, without interruption; nothing can be outside of Her{10}
808:
when prāṇa and apāna unite, Śakti fills suṣumnā and duality dissolves; I-consciousness is generated by the abundance of Śakti{44}
762:
kārma mala - under the influence of māyīya mala, one's actions leave traces (kārma seeds), which bound him to transmigration{40}
832:
The essence of all the text above: "anuttara brings about kaulika-siddhi and if understood, brings about kechari sāmya" {46}
473:
better than the dualist notion of liberation - liberation from the categories, it is the recognition that all is Śiva{21}
879:
it is a dialogue inside the Self; an inquiry into its own nature; a self reflection; a recursive apprehension of itself
811:
the absolute (akula) is reached after the union of Śiva and Śakti, in the expansive flow of consciousness (visarga){44}
238:
the middle phoneme is always "ha" - Śakti - acting as the medium; Śakti is the entrance door into Śaiva philosophy{14}
861:
ojas - def. as the "vital lustre"; ojas is present in the five tanmātras (śabda, sparśa, rūpa, rasa and ghanda){47}
391:
his past kārma is erased, but the kārma currently unfolding is left untouched so as he can remain in this world
882:
the supreme aspect is Parāśakti, Pārāvak, ahaṃ vimarśa contains the question-answer in an undifferentiated way
340:
where what limited beings calls external objective existence is felt only as an expression of the Self{3}{28}
575:ānanda is achieved by turning round (auto reflexion) (parivṛtya) of the Light of Universal Consciousness{31}
500:
beyond the triad (parā parāparā and aparā) : (unity with Śiva, unity in diversity and diversity){23,28}
325:īśikā of the word "Trīśikā" is iśāna - the goddess, or Iśvarī, or Parā Śakti{17} - the subject of this book
826:
the delight and excitement of orgasm is just a token of the delight of
Brahman (or the delight of Ātman)
211:
for the
Consciousness, which is beyond time, there can be no concept of limited present (of "today"){12}
485:
beyond concentration and meditation; who cannot be named, lest the name would be just a limitation{22}
820:
thus the tantric sexual union is "worship of the creative aspect of the perfect I-consciousness"{45}
388:
united with
Bhairava, yet still present in this world in a physical body in order to help others{28}
173:
Anugraha is an "incarnation" of Śakti, but just as well, we can say it is an incarnation of Śiva{10}
79:
the notion of devī, from the root "div" - to play, to shine, to go; also to adore and to surpass{11}
70:
svātmasaṃvitti - sva (own) atma (real self) samvit (consciousness) - consciousness of the Real Self
503:
negation of the dualist initiation ("to go beyond the worldly existence through impulsion"){23,24}
455:
the effect of time and space is the creation of the feeling of objectivity and non-objectivty{25}
587:
effortless identity with the divine consciousness -> no need for meditative practices{33,34}
506:
life which exists without distinction in deha-pramātā, puryaṣṭaka-pramātā and śūnya-pramātā{24}
533:
by achieving identity with anuttara, the totality of manifestation becomes anuttara itself{32}
235:
ma-ha-a is the withdrawal form of Bhairava{13}; saṃhāra-bīja - the movement towards resorption
295:
the divine game of creation is caused by the fullness of delight (ānanda) existent in cit{18}
788:
stability in khecarī comes from the realization of the union of consciousness with bliss{42}
748:
transmigration is the ignorance of the divine nature which is equally present everywhere{39}
793:
consciousness pervades and enlivens the whole body through the median channel (suṣumnā){42}
805:
grief too is related to visarga and is transmuted in the opposite by spiritual alchemy{44}
272:
triads: (icchā jñāna kriyā) and (sṛṣṭi sthiti saṃhāra) and (udyoga avabhāsa carvaṇā) {17}
53:
jagadānanda is the heart, union of Śiva and Śakti{1}; is experienced "with the eyes open"
854:
sāmānya thus is the first stage of the expansion of anuttara, viśeṣa is the second stage
488:
hierarchies show only high and low, thus dualism; anuttara is beyond such gradations{23}
106:
acts as it is determined to act{8}; here there is just an incipience of difference{9}
98:
depending on any conditions (supra-causal){8}; the non-māyīya word, the highest truth
256:
Divine Grace is always uninterrupted in all experients; the ultimate link to God{14}
17:
745:
kecharī when perceived from a dualist perspective is : desire, anger, etc{39}
462:
the term anuttara (Supreme Reality) has been explained in 16 ways by Abhinavagupta
343:
characterized by the delight of consciousness, self luminating, all containing{4}
253:
Bhairava assumes both the positions of Śiva and Śakti in expressing the agama{14}
512:
higher than even ākāśa (void){25}, void which is defined by a lack of succession
584:
perception of objects is derived through kula{22} (body, prāṇa, puryaṣṭaka){33}
638:
the manifestation exists in anuttara as a form of Consciousness or vimarśa{37}
613:
self realization culminates in the actualization of the group of śaktis{32}
606:
kula binds/limits in the sense of matter, but also charms consciousness{35}
479:
not needing to cross (uttara) beyond this world; finding Bhairava here{21}
866:
the nature of joy - it appears by union with perfect I-consciousness{47}
769:
sattva, rajas and tamas are defined as "pleasure, pain and delusion"{40}
603:
it acquires rest (nirodha) by identification with the Suprmem Bhairava
756:ānava mala - this is the perceiving of oneself as small and imperfect
712:
prākāmya - viewing the variety of the world as the play of the Divine
50:
anuttarāmṛtakulam - the group of blissful energies of the Ultimate{2}
594:
Kula is the collective whole of the rays of śakti (śakti-cakra){32}
581:ānanda is spanda - the eternal throb of delight in manifestation{32}
781:
the power of confusion of the mahāghoras is based on svātantrya{41}
186:
correlation of the three Godheads and thre fundamental eenergies
151:
correspondence of the levels of the word with the three energies
845:
sāmānya is the tendency of Śiva and viśeṣa the tendency of Śakti
494:
beyond the Śakti triads like paśyanti, madhyamā and vaikharī{23}
315:
only those who are "oriented" towards the Lord through grace{20}
179:
one is able to carry his dealings always by entering parāvāk{13}
138:
indeterminate (akalpita) knowledge at the level of paśyantī{15}
848:
sāmānya is the general aspect; viśeṣa is the particular aspect
728:
kecharī {38} - "who is abiding in kha" (kha is brahma, cit)
718:īśitva - non-interrupted abiding as the Divine Consciousness
385:
the status of the guru (similar to bodhisattva in Buddhism)
467:
that besides which there is nothing more, or additional{20}
404:
considers the body (deha) or breath (prāṇa) as his Self{24}
82:
The five-fold act: Sṛśṭi, Sthiti, Saṃhāra, Vilaya, Anugraha
355:
not determined by time, embodiment of activity (kriyā){27}
125:
vaikharī - the word traveling through the outer senses{12}
122:
madhyamā - the word traveling through the inner senses{12}
734:
dikcarī - effects movements (jñānendriya and karmendriya)
731:
gocarī - brings about knowledge of objects (antaḥkaraṇa)
482:
beyond the limitation of speech{21}; unlimited; infinite
470:
is the perfect I-consciousness, sum of all knowledge{21}
823:
the central channel is related to the supreme Śakti{45}
721:
yatrakāmāvasāyitva - icchā śakti characteristic of Śiva
697:
the eight siddhi as defines in Kashmir Shaivism{36,37}
670:ṃ is anusvara - dot representing Śiva as always unified
526:
thus they form 16 folds of the knot of the heart{30,27}
737:
bhūcarī - objective existents (mahābhutā and tanmātra)
135:
undifferentiated knowledge at the level of parāvāk{13}
629:
achieved by coagulation (āśyāna) of consciousness{35}
578:ānanda is also described as the I-feeling of Śiva{32}
700:
aṇimā - assimilating the entire manifestation in cit
619:
a state of freedom (unrestricted by past and future)
572:
kaulika siddhi is achievement of bliss (ānanda){31}
509:
expansive force of cit and ānanda (camatkāra){24,25}
445:
expansive force of creation present in Śakti and Aṇu
141:
put into separate words and letters in madhyamā{15}
63:
Consciousness, power, sameness, devi, five-fold act
523:phases are (4): srṣṭi, sthiti, saṃhara and anākhya
229:description of the two movements in the absolute
632:of the free will of the Divine Consciousness{35}
562:it abides in objectivity by means of coagulation
189:Sadāśiva had the predominant energy of jñāna{9}
378:bhūta, tattva, mantra, mantreśvara, śakti, etc
192:Īśvara has the predominant energy of kriyā{9}
8:
924:Parā-trīśikā Vivaraṇa, Jaideva Singh, page 9
497:beyond Aghorā, Ghorā and Ghoratarī Śakti{28}
292:why was the universe created by Śiva ?
597:its center is Bhairava shining like the sun
430:creative energy is also known as camatkāra
417:who experiences only void, having no senses
32:Heart, bliss, creative energy and free will
798:everything is an epitome of all things{42}
616:described as the most exquisite nectar{33}
407:they are determined by jñāna and kriyā{24}
715:vaśitva - unity of consciousness with all
703:laghimā - discarding the sense of duality
302:what is the purpose of human life ?
144:expressed in gross speech at vaikharī{15}
906:vimala was Abhinavagupta's mother's name
491:equally present in all social castes{23}
368:kriyā śakti contains jñāna śakti too{30}
899:
706:mahimā - the sense of all-pervasiveness
349:Self-luminous Universal Consciousnes{6}
119:paśyantī - the commencement of māyā{12}
37:creative energy and absolute free will
651:is defines as: dhāraṇā dhyāna samādhi
565:it assumes bondage by its own Freedom
7:
414:the experient of void sūnya pramātā
375:gradations in śāmbhava upāya :
259:the very nature of Śakti is grace{8}
876:the meaning of "Devī uvāca"{47-48}
352:its essence is absolute Freedom{27}
420:devoid of any sense of objectivity
322:what is the purpose of this text?
250:the ultimate source of creativity
40:Śakti is ever fresh creativity - (
24:
559:Kula is the totality because{31}
365:relation between kriyā and jñāna
312:who can study this śāstra ?
277:Delimiting the scope of this text
42:vimalakalā-śrayābhinava-sṛṣṭimahā
842:sāmānya and viśeṣa spanda{46}
709:prāpti - abiding in one's Self
517:the 16-fold knot of the heart
1:
358:the centre (heart) of all{27}
245:Anuttara, all pervasiveness
941:
401:his life consists of prāṇa
626:process of manifestation
157:madhyamā is knowledge{14}
915:abhinava also means new
538:Kula and Kaulika Siddhi
398:the limited being, aṇu
346:the experient of all{6}
44:), absolute autonomy{1}
654:creative contemplation
442:pervading all creation
282:sources of the śāstra
116:with relation to māyā
27:Parā-trīśikā Vivaraṇa
753:the three malas{39}
600:its essence is Light
673:from a to ṃ is Śiva
543:levels of Kula{31}
423:devoid of I-feeling
89:Levels of the word
932:
925:
922:
916:
913:
907:
904:
154:paśyantī is will
940:
939:
935:
934:
933:
931:
930:
929:
928:
923:
919:
914:
910:
905:
901:
897:
873:
693:
685:
660:
644:
552:ulterior (para)
549:subtle (sūkṣma)
540:
452:time and space
337:about anuttara
334:
279:
247:
226:
132:the word forms
91:
65:
34:
29:
22:
21:
20:
12:
11:
5:
938:
936:
927:
926:
917:
908:
898:
896:
893:
892:
891:
890:
889:
886:
883:
880:
872:
869:
868:
867:
863:
862:
858:
857:
856:
855:
852:
849:
846:
839:
838:
834:
833:
830:
827:
824:
821:
818:
815:
812:
809:
806:
803:
799:
795:
794:
790:
789:
785:
784:
783:
782:
779:
771:
770:
766:
765:
764:
763:
760:
757:
750:
749:
746:
743:
740:
739:
738:
735:
732:
725:
724:
723:
722:
719:
716:
713:
710:
707:
704:
701:
691:
690:
683:
682:
681:
680:
677:
674:
671:
668:
658:
657:
656:
655:
652:
642:
641:
640:
639:
636:
633:
630:
623:
622:
621:
620:
617:
610:
609:
608:
607:
604:
601:
598:
591:
590:
589:
588:
585:
582:
579:
576:
569:
568:
567:
566:
563:
556:
555:
554:
553:
550:
547:
546:gross (sthūla)
539:
536:
535:
534:
530:
529:
528:
527:
524:
521:
514:
513:
510:
507:
504:
501:
498:
495:
492:
489:
486:
483:
480:
477:
474:
471:
468:
464:
463:
459:
458:
457:
456:
449:
448:
447:
446:
443:
440:
439:ocean of Light
437:
434:
427:
426:
425:
424:
421:
418:
411:
410:
409:
408:
405:
402:
395:
394:
393:
392:
389:
382:
381:
380:
379:
372:
371:
370:
369:
362:
361:
360:
359:
356:
353:
350:
347:
344:
341:
333:
330:
329:
328:
327:
326:
319:
318:
317:
316:
309:
308:
307:
306:
299:
298:
297:
296:
289:
288:
287:
286:
278:
275:
274:
273:
269:
268:
267:
266:
263:
260:
257:
254:
246:
243:
242:
241:
240:
239:
236:
233:
225:
222:
221:
220:
215:
214:
213:
212:
209:
206:
199:
198:
197:
196:
193:
190:
183:
182:
181:
180:
177:
174:
171:
168:
164:pervasiveness
161:
160:
159:
158:
155:
148:
147:
146:
145:
142:
139:
136:
129:
128:
127:
126:
123:
120:
113:
112:
111:
110:
107:
103:
99:
90:
87:
86:
85:
84:
83:
80:
77:
74:
71:
64:
61:
60:
59:
58:
57:
54:
51:
48:
45:
33:
30:
28:
25:
23:
15:
14:
13:
10:
9:
6:
4:
3:
2:
937:
921:
918:
912:
909:
903:
900:
894:
887:
884:
881:
878:
877:
875:
874:
870:
865:
864:
860:
859:
853:
850:
847:
844:
843:
841:
840:
836:
835:
831:
828:
825:
822:
819:
816:
813:
810:
807:
804:
802:existence{43}
800:
797:
796:
792:
791:
787:
786:
780:
777:
776:
773:
772:
768:
767:
761:
758:
755:
754:
752:
751:
747:
744:
741:
736:
733:
730:
729:
727:
726:
720:
717:
714:
711:
708:
705:
702:
699:
698:
696:
695:
694:
688:
687:
686:
678:
675:
672:
669:
667:a is anuttara
666:
665:
663:
662:
661:
653:
650:
649:
647:
646:
645:
637:
634:
631:
628:
627:
625:
624:
618:
615:
614:
612:
611:
605:
602:
599:
596:
595:
593:
592:
586:
583:
580:
577:
574:
573:
571:
570:
564:
561:
560:
558:
557:
551:
548:
545:
544:
542:
541:
537:
532:
531:
525:
522:
519:
518:
516:
515:
511:
508:
505:
502:
499:
496:
493:
490:
487:
484:
481:
478:
475:
472:
469:
466:
465:
461:
460:
454:
453:
451:
450:
444:
441:
438:
436:consciousness
435:
432:
431:
429:
428:
422:
419:
416:
415:
413:
412:
406:
403:
400:
399:
397:
396:
390:
387:
386:
384:
383:
377:
376:
374:
373:
367:
366:
364:
363:
357:
354:
351:
348:
345:
342:
339:
338:
336:
335:
331:
324:
323:
321:
320:
314:
313:
311:
310:
304:
303:
301:
300:
294:
293:
291:
290:
284:
283:
281:
280:
276:
271:
270:
264:
261:
258:
255:
252:
251:
249:
248:
244:
237:
234:
231:
230:
228:
227:
224:Aham and maha
223:
217:
216:
210:
207:
204:
203:
202:parā as past
201:
200:
194:
191:
188:
187:
185:
184:
178:
175:
172:
169:
166:
165:
163:
162:
156:
153:
152:
150:
149:
143:
140:
137:
134:
133:
131:
130:
124:
121:
118:
117:
115:
114:
108:
104:
100:
96:
95:
93:
92:
88:
81:
78:
75:
72:
69:
68:
67:
66:
62:
55:
52:
49:
46:
43:
39:
38:
36:
35:
31:
26:
19:
920:
911:
902:
692:
684:
659:
643:
219:external{15}
94:definitions
41:
18:User:Visarga
676:ha is Śakti
895:References
664:ahaṃ{36}
332:Anuttara
102:process.
648:bhāvan
433:bliss
16:<
871:Rest
195:...?
Text is available under the Creative Commons Attribution-ShareAlike License. Additional terms may apply.